Class Summary for Dec 12, 2021 - Kailvalya Upanishad - Slokas 23 - 26

 Summarized by: Shailesh Vyas

Started with meditation, anulom vilom.

Recap

• Swamiji's video 
• In the bulb it is light, In the heater it is heat, in the radio it is sound. These are different expressions of the same energy.
• Consciousness in you is the same in everything.
• Ice is gross, Water is subtler, vapor is subtler.
• The Body is gross, the mind is subtler than the body (It is limited by knowledge), Intellect can pierce through and decide to acquire new knowledge … Intellect is subtler …. Atman is subtler than intellect.
• With intellect we can acquire new knowledge and the mind dwells into what is acquired.
• BMI/PFT/OET is pervaded by time and space.
• Verse 19 - 22
• In me alone is everything born, exists and will get dissolved. I am a non-dual Brahman.
• I am smaller than the smallest thing and bigger than biggest.
• Without eyes, I am the one which sees, without ears which hears. I am that ever pure knowledge.
• In the vedas I alone am the theme taught. I am the revealer of Vedanta, I alone am the real knower of Vedas.
• We discussed .. Is this why Shiva ling doesn't have any arms or human shape? We talked about Shaligram, which is also just a stone.

Initial Q&A 

• From verse 18 onwards, these are mahavakya.
• Meditation will be the essence of what it is trying to say. Need to distinguish between memorizing v/s chanting. Meaning is critical here.
• Just by chanting the same sentence you are not going to be the one.
• We are trying to just draw the inference by saying it's smaller than smallest .. it's trying to say that it's something that is beyond your imagination.
• It's beyond our limited equipment.
• Our minds are always object focussed, so focussing on a subject becomes difficult.
• We tend to imagine stuff based on what we already know. When it says its smaller than smallest it's also bigger than biggest .. it's beyond our imagination.

Verse 23 and 24

Neither Earth, nor Water, nor Fire, is there;

nor for Me is there Air, not Ether.

Realizing this, that he is of the nature of the Supreme Self;

the One who is in the cavity of the heart;

 who is without parts, and without a second;

Who is the Witness of all,

beyond both the gross and subtle worlds -,

Such a one attains the purity,

which is of the nature of the Supreme Self.  

Verse 25 and 26

Phala Shruthi 1 -

• He who studies the Shata-rudreeya;
• From fire he becomes purified;
• from the sin of drinking he becomes purified;
• from the sin of killing a Brahmana,
• He becomes purified;

• from sins of commission and omission,
  
• he becomes purified.
• Therefore he who does not leave the truth,
• he gains refuge or shelter in Shiva;
• One who belongs to the highest order of life,
• should repeat this always or at least once (a day).

Phala Shruthi 2 -

• By this one attains the knowledge that
• Destroys the endless experience of change
  
• Therefore, having experienced this,
• one attains the fruits of oneness (Kaivalya);

Discussion

• If you chant Shata-Rudreeya, you will purify your sins like drinking, killing a Brahmana.
• It's not a license or permit to do sins. It's not like you can kill someone and study Shata-Rudreeya.
• Keep in mind it doesn’t clean your records.
• By Brahmin, they mean a person who is learned of Vedas and Upanishad .. such a wise person is Brahmin.
• This refers to the fact that you are never late .. even if you have done a lot of things in past or past most of the age, you can still be on this path.
• Ques - Why is Shata-Rudreeya referred to here? It should have been MahaVakya.
• It may be just a reference or an example. Like as yellow as mango or red as an apple.
• Ques - Is there any Upanishad that doesn't refer to any Saguna figure?
• Most of the Upanishad doesn't refer to Saguna figures.
• All scriptures are talking about ultimate Brahman .. they all seem diff paths, but the goal is the same.
• The Purpose of meditation is not to acquire siddhi or powers. There are times when you cannot focus. In Gita when it says five horse chariot, it means how powerful our mind is, like five horses where each wants to go in diff direction, it's hard to manage.
• Start small with meditation for 10 mins. Quantity is not important, quality is important. Don’t get intimidated by big numbers. Doing up to 30 mins is a good accomplishment.
• If possible try to control environmental distractions during meditation by fixing time, location and attire.
• Ques - Why almost all examples of Rishis are on Saguna Upasana and very few on Nirguna? Also most focuses on acquiring powers instead of Moksha?
• It's like after a lot of effort you take an appointment from the Prime Minister and end up asking to fix a small pothole.

Theme 

• The five elements are not in me, but I am in them
• Shata Rudreeya - Rudram in the Rig Veda
• Chanting this helps cleanse and prepare the mind, similar to reading this Upanishad.
• This knowledge then makes you unite with Oneness.

Order of Meditation:

Nirguna Upasana

Meditate on Slokas 17-22

Meditate on any one of these Slokas or concepts or Brahman

Saguna Upasana - Lord Shiva and Devi Parvati; Or any other deviate.

Read the Kaivalya Upanishad

Memorize and Chant slokas 17-22

Chant Shata Rudreeya

Questions for next class -

• In the process of gaining self knowledge, highlight the importance of faith, devotion and meditation. - Shiv, Ramya
• What is the significance of Meditating on Lord Shiva? Explain. - Shailesh, Shilpa
• Those who strive, they know the self. How should I strive? - Jeet, Venki
• There is no other method to attain Brahman except by knowing one in all. Explain? - Sree, Yuvraj
• What is Jnana-abhyas, practice of knowledge? - Bala, Angila
• Describe the vivek of three states of experience? Neelima, Sridhar
• How can I meditate on which is beyond all thoughts? - Prarthana Yamini

Ended class with Meditation.

Class Summary for Dec 5, 2021 - Kailvalya Upanishad - Slokas 19 - 22

 Summarized by: Sridhar.V

The class started off with our Omkar routine followed by Pranayama and prayers.

We did a recap from our last class 11.21.2021 where in verses 15,16,17 and 18 were discussed.

We also watched a video of Gurudev where he in discussed using various examples, the meaning of “ATMAN” and in particular the one where in he describes that based on the equipments the expressions of the same source varies but in reality all are one and the same.

Excerpts of verses 19,20,21 and 22:

Translation of verses 19 & 20 :

In me alone; everything is born,in me alone does everything exist and in me alone gets everything disolvd. I am  that non dual Brahman.

I am smaller than the smallest and also am I the most vast. I am the manifold universe- amazing; I am the ancient one,the Purusha,the supreme ruler am I,the effulgent one by nature ever auspicious.

Commentary/Meaning :

The effects can never remain away from their cause;they are all born from their cause,they exist in the cause and even if the manifested effects were to end their particular expressions, they can merge back only to become one with their cause.

Eg: the waves arise from,exist in and merge back into the ocean.

The ornaments arise from,exist in and merge back to become gold.

Similarly the entire phenomenal pluralities that provide our world of relative experience arise from Brahman,the supreme consciousness,exist in it and when the higher is experienced,the lower merges back into it alone.

Brahman is the world’s substratum ultimately(non dual Brahman am I concept).

In the absolute,dimensions are impossible.. In the relative world without the concept of dimensions,no gross experience is ever possible.

The Brahman is smaller than the smallest and vaster than the biggest- such concepts Anoraniyan and Mahaan are easily appreciated by the intellect but in the world outside these are two contrary qualities and its impossible to imagine this with the same object. Hence through the known meaning, that which is comprehensible, the all pervading Reality is indicated.

The Brahman is the manifold universe and as well as the ancient one (Vichitram and Puratanoham)

and is also the Purusha, Ruler and the Effulgent one along with being the ever auspicious

 

Translation of verses 21 and 22:

I am without hands and legs, of incomprehensible power,I see without eyes, hear without ears. Devoid of all forms,I am knowing everything and there is none that knows me I am ever pure knowledge.

I alone am the theme taught in the different Vedas, I am the revealer of the Upanishads,the Vedanta and I alone am the real knower of the Vedas. For Me there is neither merit nor demerit,I suffer no destruction, I have neither birth nor body, nor sense organs nor the mind intellect equipment.

 

Commentary/Meaning :

I am without hands and legs(apani-padah-aham) These expressions should not be understood as the direct word meanings and if dwell into the actual meaning,the hands and legs are representatives of the 5 instruments of action with which all of us express our responses to the world,the mode of the responses is ordered by the person’s own powerful vasanas.

Similar analogies for understanding purposes are electricity has no bulb or gas has no engine but it’s the power that drives both to function

I can see without eyes and hear without ears and am the incomprehensible power(Achintyasakthi).

I am devoid of any forms and there is no one that knows me.

I am ever the pure knowledge-(chit-sada-aham)

On waking up from the dream,inspite of the experiences within the dream, we recognize that we were always in our bed and never made any visit to any of the destinations and that the strange situations were all but the hallucinations of the consciousness or Brahman.

Thus I am the pure knowledge without any object for it to illume other than itself.

This effulgent knowledge that am I always (sada) is the final spiritual experience.

We will continue with verses 23 and 24 to wrap up Kaivalya Upanishad in our next class. 

Class Summary for Nov 21, 2021 - Kailvalya Upanishad - Slokas 15 - 18

Summarized by: Shilpa Sail 

We started the class with meditation as it helps us calm our minds and preps us for the class. 

 

• We discussed verses 13 and 14 further. Three states / avasthas are - Jagrut avastha, Swapna avastha, and Sushupti avastha 
• What is common in all three states --> consciousness which is a witness in all the three states. 
• The Waking State/ Jagrut avastha Body, Mind, and Intellect are all active. We are performing all transactions of the world. The mind occupies the brain and performs all the actions. In this state, trying to be aware of the true self is the goal. This is also called the Relative reality state. The BMI is in your control. 
• The Dream State /Swapna avastha The mind is active in this state. In the dream state, whatever we experience feels real. E.g., if we dream about the flood, our mind creates everything: the water surge, emotions of getting drowned, and feeling helpless. 
• The Deep Sleep State /Sushupti avastha Absence of all transactions of the world. Body, mind, and intellect are all inactive in this state. It is the Bliss state as there is no experience of any emotions.
• Further interpretation of the three states. We have two aspects - Ignorance and Error Ignorance -> we don’t know who we are (our real nature) Error -> we take our BMI as ourself In waking and dream states, we experience both Ignorance and Error. Because of the Error we tend to accumulate vasanas in these two states. In a deep sleep state, only ignorance exists. It is a completely tamasic state with no error. That is why we feel happy and we are in a BLISS state. 
• In the deep state, we are not accumulating new vasanas. Comparison between the Waking and Dreamer state. In the flooding dream, the individual feels scared, but as soon as the individual wakes up, the pain and loss vanishes. We do not feel the pain as we know the situation created in the dream state is a maya. In the same way, a realized person in a waking state enjoys the feelings and emotions that come to them. If we can establish that the world is a maya we will not experience any pain in the waking state. 

Translation Verse 15-16 

•  From Him are born the Prana (life) the Antahkarna (mind)., and all the organs; Then also (are born) the sky, wind, fire, water, and earth. He is the support of the whole universe. That supreme Brahman is also the Self in all, the ample support of the universe, subtler than the subtle, and eternal- “ That alone thou art; thou alone art That” 

Verse 17-18 

•  Lived in waking, dream and deep sleep that which illumines the world of relative experiences that Brahman am I - and realizing thus, one is liberated from all shackles. In all the three realms (waking, dream and deep sleep), that which is enjoyed, the enjoyer and the enjoyment- I am different from them all, I am their Witness, the Pure Consciousness, I am Ever-auspicious. 

Theme -

• From this conscious everything including life, BMI, PFT,OET, and this whole universe arise. This consciousness is in all of us, for ever. 
• Just like the needs for kids to go to sleep are different for each kid, we need different type of guidance. 
• The illuminator is different from the illuminated. Realizing that we are the illuminator and not the illuminated, liberates us. 
• Like the sun is not impacted by dirty places or clean places our consciousness is not impacted by the agitations of the mind, body, or intellect 
• The REAL ME is a witness to all the experiences and experiencer in the 3 realms. 
• Like OIL in Water, will always separate after some time. 

 Discussion on the shlokas 15-18 

• All the elements of this universe are manifested from the supreme energy Prana, life and senses all of them are one. The five elements are also born from that supreme energy. That energy supports the whole universe. Anything in existence is born out of the five elements. From that supreme self everything is born. 
• It is the fourth factor not the B M I the one which is beyond all of that. It is supporting the universe and it is subtler than the subtle. That is you …you are that… 
• When we recognize that "I am" the one which is experiencing all the three states then we can get freedom from all the maya and ignorance. 
• The experience and experiencer are both the same. Someone is witnessing all this and that one is the Real Self. 

Story- 

•  Hanuman was carrying the Sanjivani herb and flying towards Lanka. Bharata thinks it is a demon and shoots Hanuman with an arrow. Later he realizes this mistake and says to Hanuman I will shoot an arrow and you can hold on to that arrow to reach Lanka faster. Hanuman thinks why do I need your arrow to go to Lanka. I can carry the whole mountain, why do I need any help. For a moment he was under the influence of ego, but he quickly recovered and understood that it was a reminder for him to be humble and not proud, and realize that everything is due to RAMA. This shows us that ego is very difficult to control and even a realized person like Hanuman was under its influence for a moment. But being a realized person he was able to conquer it. 
• In the same way, we have to control our ego and not let it drive our actions. 
• Methods to help a seeker understand the concepts explained in these verses. 
• One of the ways suggested --> Sravanam, Mananam, and Nidhidhyasana. 
• By attending the regular Balvihar class or listening to pravachan we follow the Sravanam path, but Mananam and Nidhityasam are equally important. 
• During Mananam we should try to recollect what we learned this helps us remember and absorb the teachings. 
• During Nidhidhyasana with concentrated meditation, we can delve further into the knowledge that we acquired with the help of contemplation. 
• In addition, we can follow --> Karma yoga, Bhakti yoga, and Jyanan yoga.

Class Summary for Nov 14, 2021 - Kailvalya Upanishad - Slokas 13& 14

 Summarized by: Shailesh Vyas

Started with meditation, anulom vilom.

Initial Q&A 

• Prayanam with fasting is easier compared to a full stomach.
• Question - Why do we use chin mudra for meditation?
1. Any mudra is used to lock the energy. This way energy gets looped and circulates back into the body.
2. Gyan Mudra - Thumb represents Paramatma and Index finger represents Jivatma. Rest of my fingers are indriyas.

Recap

• Karma yoga and Bhakti yoga paths are all valid paths and will get you to a certain point. Gyan yoga is the final and ultimate step to get one out of the cycle of births and deaths.
• Like two pieces of wood when subject to friction produces fire, similarly by churning our minds (pseudo self with higher self) we can produce fire (of knowledge and wisdom).
• Why was the analogy of fire given ..
• Fire represents light (and the way it removes darkness), similarly fire in this reference can remove ignorance.
• Second, fire burns anything it touches, so in this reference this fire of wisdom can burn vasanas and bondage.
• Article on Vanaprastha Ashram (approx age of 50). We need to let go of things and focus on what is important. Four takeaways -
• Quit the rat race and find something more fulfilling, less stressful and more at your term and pace.
• Service - Find a way to serve society
• Worship (Jap) or focus on the higher cause.
• Identify your key relationship and take time to connect with them.
• Story - Guru dips disciple heads into water to show how strong dedication you need.

Shloka 13 

Translation -

In the dream state, the Jiva experiences both pleasure and pain. Maya creates by its own illusory power a world of imagination for the Jiva (to enjoy).

In the state of profound deep sleep everything merges into its cause.

The Jiva is overpowered by Tamas, and comes to exist in its form of bliss.

The awakened body is enjoying all pleasure.

In a dream state even though you are in a dormant state our mind and intellect are still not completely shut down (Maya creates an illusory world).

In deep sleep, you are in bliss. 

Shloka 14

Translation -

Again, following from endless previous births, due to the karmic reactions gathered in them,

that very same Jiva goes (back and forth) between the dream and the waking states.

In these three cities (states), merrily sports the same (helpless) individual soul.

That from whom verily have sprung up all the diverse varieties of experiences;

That is the support or substratum the indivisible bliss-consciousness.

Into that alone dissolve all the three cities (states) once again.

Theme 

• The same Jiva in the dream state experiences joys and sorrows from its own projected world. e.g. I can have the president clean my dishes.
• This is experienced through the sukshma sharira. All the materialistic identities are in un-manifest or seed form in this state.
• In a deep sleep state, the gross and subtle body are dissolved, and there is NO-THING state. We become conscious of the absence of things. THis is a state of non-apprehension.
• Everyday we wake up from deep sleep due to our vasanas.
• We keep cycling between the 3 fields of experience - wake, dreamer and deep sleeper.
• Like we play the three roles - husband, boss and friend, the common factor is Consciousness = Me.

Discussion

• Movie Dashavatara is a good example where all 10 roles were played by the same actor.
• Mind and Intellect becomes projection.
• You kill somebody in your dream and in the morning you may wonder I never thought I could be such a person.
• In a deep sleep state, the gross and subtle body are dissolved, and there is NO-THING state. We become conscious of the absence of things. This is a state of non-apprehension.
• Does this mean one has to sleep all the time?
• Recognizing/Awareness/Realization of the true wisdom, and how you operate in all three states is the anandam state.
• Newton law of inertia - Material in a particular state remains in that state, Unless an external force is applied to it. 
• If I am in anandam state, why am I waking up .. Even though the temporary vasana package was dissolved, it's not gone .. Everybody is going to wake up as the vasana package is calling for it.
• In daily life we keep going through this cycle of sleep, dreaming and waking up state.
• The More time you have spent on sleeping, you still feel tired either due to dreams, or you couldn’t sleep. More time you spend on deep sleep you feel fresh (as if you were in anandam state).
• Study on sleep has contradiction with the above statement.
• You get good sleep when REM is also good. Studies were conducted where folks did deep sleep but not enough sleep were still tired.
• Vedanta is trying to say that there is one entity that is taking you to all three states. That who is witness to all three states is the truth.
• Question - We are somewhere in control in the waking state and lose control of the body in the dream state and "lose" both mind and body in a deep sleep state. How can we experience sustained joy when the mind itself is not available to experience?
• Real you is beyond experiencer and experience.
• There is no experience 
• Question - Are you not experiencing anything in deep sleep?
• It's almost like you are dead.
• When a mosquito bites you in a dream .. if you are not completely dissolved you will move but at some point you are completely asleep and will not even realize. 
• Reflected Consciousness is mentioned in Atma Bodha.
• Whatever is in the dream is the reflection of atama.
• Question - Is deep sleep a state when we are closer to Brahman?
• Deep sleep is just an example here
• e.g. Let's say someone has an important day next day .. you often don’t sleep or check the clock throughout the night .. This is Vasana playing over all three states.
• Samadhi is also closer to dissolving in Brahman.
• Let's say Mirror, water and colored ink reflect the Sun differently, it's ultimately the same sun. If the sun goes away it's gone for all three.
• Entire dream state is created by a dreamer .. When I wake up all of that is dissolved, is it possible for me to realize its dream. If you are going through a bad dream, the only way out is waking up.
• Similarly this world is also a projection, and the only solution is removing ignorance. As soon as you realize, things around you don't affect you.
• Mandukya Upanishad - As per Mandukya Upanishad, both dream and waking state are considered same.

Ended class with Meditation and Summary of class.

Class Summary for Oct 31, 2021 - Kailvalya Upanishad - Slokas 11 & 12

  Summarized by: Neelima Turaga

We started the class with opening prayers, pranayama and meditation.

There was a brief discussion about the right way to do pranayama. It is important to avoid a heavy meal right before the session and to ensure there is sufficient gap so that the pranayama can be performed more effectively. 

As part of the recap of the previous class, we discussed how Gyana yoga is the only way to attain moksha. Karma yoga will help you cleanse and accumulate positive balance to get to Brahma loka, where he gives you the knowledge of Brahman. Similarly Bhakti yoga path can get you to Vaikuntha.  Karma and bhakti can be alternate paths to get to a certain point, but gyana yoga is the final and ultimate step to get out of the cycle of births and deaths.  

A person following the path of Karma yoga or Bhakti yoga needs to have the right intent and be without any expectations, in order to progress in the right direction. Whatever path is chosen, they ultimately converge to the path of gyana. The ultimate, which is the Brahman, can only be accomplished with gnana yoga.

In Kaliyuga, Nama sankeertana is the minimum a person can do to cleanse oneself and progress on the spiritual journey.

We then discussed the article about Vanaprastha in the current times. It talks about the emptiness that a person faces at some point in his/her life. The article advises that before this happens, one should take the following steps.

-Quit the high stress, rat race kind of a job before the professional decline happens. Find something more fulfilling, less stressful and more at your terms and pace.

- Find a way to serve the society

- Worship or focus on the higher cause that you had never found time for, earlier.

- Identify your key relationships and take time out to connect with them.

In any profession, peak is reached at a certain stage in life, and then, professional decline begins. We do not know how to let go at that point as we are too engrossed in our pursuit of material things. Our Hindu philosophy tells us that we have to at some point withdraw from the grihastha ashrama and go into Vanaprastha ashram, and retire to the forest. This particular article we discussed, talks about Vanaprastha ashram and gives practical advice for the present times.

We then chanted Shlokas 11 and 12 and discussed the translation and meaning of the verses.

Translation :

The ego is the lower arani and Om is the upper arani. When self knowledge is repeatedly churned  through constant practice, a wise man burns up all cords of his bondage.

The self or jiva, deluded by the maya alone identifies with the body and does all actions. Objects like food, wine, women etc by the enjoyment of which is possible only in the waking state the jiva strives to gain utter satisfaction.

The comparison given here is that two pieces of wood when subject to friction produce fire. Similarly, when our pseudo self is able to churn with the higher self, the fire of knowledge is created by which the ignorance is removed and we are free from all bondages. 

Without this fire, the jiva or the pseudo self is deluded by maya. In the waking state we can only identify with our bmi and think everything connected to the bmi is real and hence enjoying all the material things. Whereas, in the deep sleep state,  none of this is important and there is no identification with this bmi. That is the time we can identify with the Brahman. 

Every upanishad uses some metaphors to describe the Brahman. These metaphors have to be interpreted carefully. In one of the upanishads, the Brahman is compared to a spider. A spider  is able to create the web from itself, just as the Brahman creates this universe from within.  Just because this comparison is made, one cannot also compare with the eight leggedness of the spider. This becomes totally irrelevant and out of context.

In this Shloka, the metaphor used is that of Fire. When there is darkness, that which is hidden from us cannot be seen. When a fire is lit, there is light and  we get to see what was covered by darkness earlier.

For example if we walk into a room in pitch darkness, nothing can be seen. None of the objects in the room are visible. The moment light comes on, everything is visible. We can now see all the objects present there. Does it mean the objects did not exist when it was dark ? No. The objects were always there. We just could not see them. The same concept is applicable to Brahman as well. Brahman is always within us. But due to the darkness of ignorance, we are unable to see it. When the appropriate light shines and the darkness is dispelled, we will be able to see or realize the Brahman within us. 

The second reason for giving fire as a metaphor is that fire burns anything that it touches. In this case, it is ignorance. Just like the friction between two aranis (pieces of wood) fire is produced. When the pseudo self is churned with the higher - shastras, scriptures, or OM,  the fire of knowledge will be produced, which will burn the vasanas and bondages. 

The atma, when it is impure or deluded, becomes jivatma. When the ignorance is removed it becomes the purest form of atma. In the waking state it enjoys all materialistic things. It is important to constantly remind oneself to balance it out and not get completely engrossed in such material enjoyments. It is important to keep it limited to what is required and nothing more.

Another analogy is that the bottom arani is the mind and the upper arani is the higher, could be shastras or scriptures. The bottom part has to be steady and the upper part is rotated.  That implies that the mind has to be held steady while the shastras are put inside and churned. This can be accomplished with the guidance of a Guru. 

The spark ignited with such churning has to be carefully nurtured to turn it into a steady flame, otherwise it can die out very soon. This can be done only with proper sadhana, including meditation and constant contemplation,

We ended the class with closing prayers.

Class Summary for Oct 24, 2021 - Kailvalya Upanishad - Slokas 9 & 10

 Summarized by: See Sekhar Palaparthy

We started the class with our Prayers, Pranayama and Meditation.

Recap

• We recapped few key points from previous class Shlokas (7 and 8)
• Nirguna Upasana aids to the ultimate truth and if that can’t be practiced, one should start with Saguna Upasana
• Uma Maheswara has been used as a representation for Saguna Upasana and we recapped on this form’s significance (Purusha and Prakriti); Also, emphasizes the balance which is required between Spiritual and Material aspects during meditation
• Guru can’t give Moksha, but can only provide the knowledge and direction

Reference from Guru stotra sessions:

• All the paths like Karma Yoga, Bhakti Yoga, Raja Yoga and so on involves action, but the ultimate path is the Gyana Yoga where there is no indulgence in any action.

• However, all the other paths DO play a key role to make one qualify to realize Brahman or Gyanam (or practice Gyana Yoga)

• All the yogas (except Gyana Yoga) help
• Cleanse and prepare BMI (Body, Mind, and Intellect)
• Get your intellect to focus on the ultimate truth

• Key point from Shloka 1/2: Shraddha, Bhakti and Dhyana - represent Shravanam, Mananam and Nidhi Dhyasanam

• Single pointed focus (bhakti) and faith are required to proceed on the path of Gyana Yoga

Kaivalya Upanishad (Sloka 9 and 10)

Shloka 9 :

• The Upanishad is making an attempt to define the undefinable “Brahman”
• HE alone is all that was and all that will be – Eternal (i.e Brahman is timeless; not bound to time concept)
• By knowing the “Brahman”, one goes beyond the continuous cycle of birth and death (i.e realized, without the need of taking any more births)
• There is no place where Brahman doesn’t exist; It’s all pervasive and omnipresent (timeless)
• Ex: Waves in a Ocean; Whether there is an existence of wave or not, Ocean/water is always there; similarly Brahman is the only one which is always there, all other name- forms come and go
• Gold is the truth in all ornaments; in other words, Gold is the cause of the ornaments, which is the effect
• We define boundaries ourselves either by a building 4 walls, or by containers and so on, but space is all pervasive; it isn’t confined to any object. Similarly, Brahman is all pervasive; there is no boundary which limits the existence of Brahman

Shloka 10:

• One who understands this TRUTH and experiences own’s self in all beings becomes immortal with complete freedom from attachments/vasanas. There is no other means to attain the “Highest Brahman”

• Ex: Room with mirror; when one enters into a room of mirror, you would not alienate all the other reflections from you, as you see all of them as same i.e yourself. Similarly, the state of oneness, is where one sees Brahman everywhere and in everyone
• This shloka emphasizes that being one with all is the ONLY means to attain the Brahman.
• However, this doesn’t mean all other means or paths aren’t useful or do not have any relevance towards the ultimate goal
• Ex: Pole-vault -The ultimate goal is to clear the height; As it isn’t sufficient to just know that clearing the height is the goal, but one would need the pole to be able to clear the height. Here the pole represents all the other paths like Bhakti, Karma and so on, using which ultimately, we need to reach to a state where we can “leave” the pole i.e the state, to be one with all.

Who is knowing whom?

• Question discussed: Is the pseudo “I” knowing the Brahman OR Brahman knowing the Brahman

itself?

• The Sukshma Shareera (subtle body), is the one which is trying to realize the TRUTH. Due to all impurities from Vasanas, this Sukshma Shareera isn’t able to know it’s real identity, which is not different than the Brahman.

What do you meditate upon?

•  Question discussed: What is it to be in a meditative state?
•  Meditation is not doing but being. Anything which we try to do as Upasana, meditation and so on, all have “doing” associated with them
• However, being in meditative state is to be in a balanced/composed state where you are aware of your true nature as Brahman and anything that you are transacting within this world is also Brahman

Class Summary for Oct 03, 2021 - Kailvalya Upanishad - Slokas 7 & 8

Summarized by: Shivkumar.N

We started the class with a recap of the points from previous weeks class.

 

It was clarified that there was a misconception with regards to immortality. Immortality is not meant from perspective of the Body . Hence we have Pauranik stories where the asuras did penance and in return used to seek boon to live forever. Immortality is from perspective of realizing the SELF. One then gets out of the cycle of pseudo self namely identifying with this entity. Another word for Immortality is getting one with Brahman.

Few finer points discussed :

• Anything built of matter -'jada' will perish
• Immortality/Deathlessness is beyond that

• The experience of God Conciousness is termed thus in our sastras as the experience of Immortality

•  Just like a dog recognizes it is time to go out when its owner wears shoes similarly during Mediation one must train one self to clear one's mind by wearing the right clothes and having a specific place to meditate.
• However it is critical that one does not make it a golden chain and state that they cant meditate due to lack of their surrounding or clothes.
• Remember the goal is to get to a state that is Adhbutam. E.g : Picture of Gurudev with wings.  

 

We then chanted verses 7 and 8

In verse 5-6 we had discussed comprehending the formless ' Nirguna Upasana'. In verse 7-8 we get Saguna Upasana of Lord Siva (described beautifully as the Source of the World, the Witness of All and Beyond all the Darkness) with his consort Uma. Similar to Bhagvad gita in this Upanishad too the Guru starts his explanation at the Highest point first.

Verse 8 elaborates that Lord Siva represents every God . The interpretation being that all Gods come from Siva or Vishnu. We can call and represent out Ista Devta there or even imagine it as a Form of energy.

 

Theme

• In Nirguna Upasana is difficult then we can prepare our mind through Saguna Upasana. This is a precise preperation like a painter prepares his brush before painting eyes/iris or a brain surgeon prepares before a brain surgery
• Why 2 Entities : Goddess Uma and Lord Siva are depicted here to remind us of the balance between Purusha and Prakriti, or the Spiritual and the Material
• Lord Siva is referenced here to remind us
• One who is always in meditation
• One with 3rd eye
• Our eyes are like  Sun , Moon and Agni (from 3rd eye that destroys Ignorance)
• One who is the Lord of destruction of Ignorance this helping us reach Knowlege
• One with a blue neck reminding us that like Lord Siva swallowed the poison during the Sagara Mantan we too must keep the vasanas in our neck between the heart and the brain thereby not influening both. The churning is between the lower mind and higher mind. The mountain represents our intellect and snake represents our Ego.
• Hinduism has many such symbolism which we may not always understand at time of listening but as time goes by it will make sense. Thus Sagara Manthan is a materialistic story with above abstract illustrates the Vedanta point
• The Lord and his consort is a reminder to be balanced while continuing on spiritual path
• Remember this journey is not of hours/days/weeks or years but of lifetimes
• Bhakti is needed be it Karma or Jnana Yoga
• Meditation is no action . Its all at a mind level. Even doing puja etc is Karma Yoga
• We are steeped in Dvaita and even when we think of Vishwa Roopa we think of the Lord and us (seperate entity)
• End of day distinctions do not matter . It does not matter the path that is choosen Karma or Bhakti or Gnyan Yoga . It does not matter if we do  Saguna or Nirguna Upasana. At some point we need to realize that whatever form I pray too and in whichever form essentially i am praying to Brahman\
• Om Tat Sat

Class Summary for Oct 03, 2021 - Kailvalya Upanishad - Slokas 1 - 6

Summarized by: Shilpa Sail 

Started the class with meditation as it helps us to calm our mind and preps us for the class. 

Discussed the following- What is the Ultimate knowledge -> Brahma Vidya 

We have to find out the way to find ourselves and for that, we have to learn to find the real self. 

Verse 3 - Immortality cannot be gained by work, nor by progeny, nor wealth, but by renunciation of attachment to worldly objects. Higher than heaven and seated in the innermost cave of the intellect, It shines; that which the self-controlled sages can attain. 

An individual cannot obtain ultimate knowledge by giving up all this wealth /buy the ultimate knowledge or by having kids who can impart that knowledge to the individual or by performing Karma yoga 

It can only be acquired by practicing renunciation. Which is acquired by the sages; it is inside us we just have to discover it. 

During purna kumbham, when a Swamiji is invited to perform yagna. The Swamiji is welcomed with amantra. The starting part of that mantra is this particular shloka. Swamis have given up their worldly life, but this shloka is a reminder that don't get attached to any materialistic possessions in the venue. You have already renounced worldly life and received the knowledge by vairagya, so don't get attached to anything. As there is a chance that they might get attached to the materialistic things in the venue. 

Verse 4: 

Using the path of renunciation, the seekers/bhaktas that are pure in mind can gain the world of Brahma. They gain the highest level of moksha or liberation from everything. If karma does not get you the Ultimate knowledge 

Then why should you do Karma yoga? Karma yoga is a preparatory step. It is a starting step to get the BMI ready for it. These initial steps are required to get to the ultimate goal. We have to practice renunciation by dropping our identification with the BMI. We have to perform the renunciation with the sannyasa yoga mentality that is detached from the materialistic or worldly objects and attach to the Niraguna form of the Lord. We have to detach ourselves from the vasanas. 

Story - Once there was a sage and he was meditating in a cave. Locals from the nearby village used to go to him for pravachan. There was a monkey who used to be in the cave and he used to make alot of noise. All the villagers used to get disturbed by the noise of the monkey. The sage said he was not disrupted, but the villagers were annoyed by the monkey. 

One day the villagers bought a pot with a narrow neck and filled it with grains. The monkey came and put his hand to take the grains. The monkey was stuck as his hand had grains in his fist. The villagers used this situation to beat the monkey. The monkey was stuck so the villagers continuously beat the monkey. Finally, the monkey let the grains go so he could escape. 

The sage was watching the events unfold. The villagers were happy. The sage asked the villagers what lesson did you learn They said by beating the monkey he ran away. The sage corrected them and said the real lesson learned is - The monkey was able to break free by letting go of the grains he was holding. 

In the same way, we have to let go of our worldly possession then we can break free ourselves. 

A meditative state should be like walking. Walking comes naturally to us, the same way we have to attain the meditative state. A guru can help only to a certain point. They can impart the knowledge, but to imbibe the knowledge and practice it needs effort from the student. 

Verse 5 & 6 

An accomplished individual can meditate anywhere anytime. For beginners, one has to start small and get attuned to the process. To help an individual meditate the following guidelines are provided. Choose a location that is clean and isolated so there is no disturbance. Choose a time that is convenient. Though mornings are preferred as the mind is not disturbed/agitated due to the activities of the day. The location and the individual both should be clean so the mind is not distracted. Some individuals prefer having a meditation dress so they are comfortable and also helps the mind prepare for meditation. 

The posture is important. Make sure the head, neck, and body should be in a straight line. Be quiet and very alert. 

In sleep, we are only quiet not alert. 

*Note - Don't sleep during meditation. Meditation is not falling asleep. Meditation is a state just before falling asleep. 

In Sanyasaa yoga mode that is the mind should be free of any activities or daily transactions. There will be a lot of thoughts that will divert one's attention from meditation. Focus on the inner self. All the thoughts about daily activities or transactions, past interactions have to be consciously kept in check and let go. The process of meditation makes an individual very alert. 

An analogy provided is we need to reach the center of a circle. There are various paths to reach the center of the circle. The center is the Ultimate knowledge; to reach there various paths like Saguna Upasana, chanting, breathing, om chanting will help us move towards the Ultimate state. The path taken to reach the center doesn't matter. 

The ultimate state is the Adbhuta state; something that cannot be explained or imagined or described. It is beyond that and that's the state we are striving for.

Class Summary for Sep 26, 2021 - Kailvalya Upanishad - Introduction

 Summarized by: Meera Chari

• Intro to Hindu scriptures and texts

• 4 vedas and several upanishads classified under them

• Rig, Yajur, Sama, Atharvana

• Kaivalya Upanishad is part of the Atharvana Veda, and is considered as a minor upanishad.

10 mukhya / major upanishads that Sankaraacharya wrote his commentary on

1. the Brihadaranyaka Upanishad

2. the Chandogya Upanishad

3. the Aitareya Upanishad

4. the Taittiriya Upanishad

5. the Kena Upanishad

6. the Isha Upanishad

7. the Katha Upanishad

8. the Mundaka Upanishad

9. the Prashna Upanishad

10. and the Mandukya Upanishad.

Each Veda has 3 sections -

Mantras - extremely limited poems, prayers to the lord Rituals - vast section Spiritual knowledge = Mystic literature = upanishad (beyond Rituals) = Veda antha

Kaivalya Upanishad

• Discussion about understanding the contemplation format of Kaivalya Upanishad

• Groupings within the 26 verses in Kaivalya Upanishad

Slokas 1 - 3	Basics
Slokas 4 - 7	Paths to Liberation
Slokas 8 - 11	Equanimity
Slokas 12 - 14	Constant behind our 3 states
Slokas 15 - 19	Ultimate Root or Cause
Slokas 20 - 24	Real ME - Identity
Slokas 25 - 26	Fruits of Realization

• Listening / chanting to the verses (from the recording)

• Invocation prayer

Prays for us to be in sync and ready to receive this knowledge. The sense organs tuned to receive the knowledge, and the mind focussed, with blessing with the various devas.

• Verse 1 - Chanting

Meaning - The advanced student is asking the teacher to teach about “Science of reality”

• Verse 2 - Chanting

Meaning

Emphasis on Shraddha, Bhakthi and Dyanam

Teacher responds to the student to learn by experience. The answer is within us. 

It is about Journey into oneself.

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Summarized by: Shailesh Vyas

Started with meditation, anulom vilom.

Kaivalaya Upnishad -

• - Kaivalya Upanishad is part of Atharva Veda.
• - There are contradictions between Upnishads, so it's important to learn from Guru.
• - Kaivalaya is made up from a word “Kaival” which means “only”. It implies one and only "Brahman”.
  
• - Kaivalya Upanishad is considered as one of the minor Upanishad.
• - Major or Minor doesn't mean more or less important, it means there is more work done by saints (like Adi Sankaracharya) available on major Upanishads.
• - List of Major Upanishads (in no particular order ... copied from internet) -
•     Brihadaranyaka Upanishad.
•     Chandogya Upanishad.
•     Taittiriya Upanishad.
•     Aitareya Upanishad.
•     Kena Upanishad.
  
•     Katha Upanishad.
•     Isha Upanishad.
•     Prasana Upanishad
•     Manduka Upanishad
•     Mandukya Upanishad
• - Most Upnishads start with a Q & A format.
• - Kaivalya Upanishad is a conversation between a learned student and his Guru. This conversation assumes basic knowledge like BMI etc, so it starts as a learned conversation.
  
• - Index
• Chapter 1 - 3 - Basics
• Chapter 4 - 7 - Path to Liberation
• Chapter 8 - 11 - Equanimity
• Chapter 12 -14 - Constant behind our 3 states
• Chapter 15 - 19 - Ultimate root or cause
• Chapter 20 -24 - Real me - Identity
• Chapter 25 - 26 - Fruits of Realization.

Invocation -

We are praying to Brahman to make our senses ready.

What is auspicious with our ears, may we hear always o ye Gods;

Worship ones, may with our eyes see always what is auspicious;

May we live the entire length of our allotted life hale and hearty;

Offering our praises unto thee!

Bless us, O Lord Indra, the ancient and the famous;

Bless us, O Pooshan (the Sun), the all knowing;

Bless us, O Vayu, the Lord of swift motion who saves us from all harms;

And bless us, O Brihaspati who protects the spiritual wealth in us!

Theme - 

• - This prayer is to appeal to God to give us the matching frequency/wavelength to understand the teaching.
• - Also to give us the peace within us, so we can focus.
• - The prayer is also to help control my senses.
• - This is also asking for a healthy and strong body (til the destined time), so I can learn and serve.
• - Keep in mind, we are not asking to live forever, this prayer is to keep me healthy enough that I can finish this book.
• - Prayer to Sun, since it is the nourisher of all and everything.
• - Prayer to the wind, since it moves air and removes impurities/diseases.
• - Yatha drishti, tatha Srishti.
• e.g. We discussed Hanuman ji and Eknath ji's story where they end up in a discussion that the flower in Lanka was white or Red. Hanuman ji saw the flower as red instead of white. Rama resolved the conversation by saying when Hanumanji visits Lanka, his Rajas Guna was heavy so he saw flowers colorful. Red represents Rajas guna, White represents Satava guna.

Shloka 1 - 

"Om athasvalayano bhagavantam parameshtinam upasametyovaca”

Translation -

Om, with that let us begin. There was a student named Asvalanyana.

He revered Lord Paramesthi, the creator, and he approached and spoke to him.

Teach me, O revered Sir, the highest “Science of Reality”, said to be the highest secret guarded always by good people by which all sins are soon discarded and supreme self is reached by wise, discarding all sins, can reach the highest ‘Purusa’.

Shloka 2 - 

“tasmai sa hovaca pitamahasca -“

“Sraddha-bhakti-hyanayogad-avaihi"

Translation -

To him, Grandsire Brahma said.

Faith, Devotion and Meditation by combination of these, you may know the goal.

Shrawanam (implies Devotion), Mananam (implies Faith), Nidhidhyasam (implies Meditation)

Discussion -

• - How can we attain Brahman with knowledge? Not by identifying with the body.
• - Brahman vidya = Science of Reality (Ultimate truth).
• - Term secret doesn’t mean this knowledge cannot be shared with others. It means it is the knowledge which will be beyond comprehension until it is given by experienced teacher.
• - Lord Brahma knows both states (before realization and after).
• e.g. If a chef is cooking a sweet dish, he knows both the beginning and the end state.
• - Interesting aspect -
• - Student is asking to teach and the teacher is saying it requires a lot more from you than just teaching. It requires Faith, Devotion, Meditation.
• - This cannot be just taught, its realization journey.
• - Realization requires removal of ignorance (Maya) and Faith, Devotion and Meditation helps in attaining that.

Ended class with Meditation.